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Abraham and Ishmael are circumcised. GENESIS.

Before CHRIST 1898.

1898.

21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

22 And he left off talking with him, and God went up from Abraham. *

23 And Abraham took Ishmael

his son, and all that were born in his

house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

26 In the selfsame day was Abraham circumcised, and Ishmael his

son.

27 And all the men of his house, born in the house, and bought with

remain to this day. They might indeed emphatically be styled a great nation, when the Saracens had made their rapid and extensive conquests, and created one of the largest empires that ever were in the world. Bp. Newton.

21. But my covenant will I establish with Isaac,] My spiritual covenant; my everlasting covenant, chap. xii. 3. As for the temporal covenant, or promise, Ishmael was made as much partaker of it as Isaac; and so was Esau, as well as Jacob. Bp. Wilson.

St. Paul points out a material difference between these two sons of Abraham. He says that Ishmael, the son of the bondwoman, was born only according to the flesh, in the common course of nature; but that Isaac was born by virtue of the promise, and by the particular interposition of the Divine Power: and that these two sons of Abraham were designed to represent the two covenants of the Law and of the Gospel; the former a state of bondage, the latter of freedom, Gal. iv. 22—31. Bp. Tomline.

Chap. XVIII. ver. 1. And the Lord appeared unto him] When we consider what our Saviour saith, John i. 18, 66 No man hath seen God at any tine; the onlybegotten Son, which is in the bosom of the Father, He hath declared Him;" as also John vi. 46, we must be convinced that it was not God the Father, who shewed Himself in these appearances; but that it was He, the Logos or WORD, who appeared to the Patriarchs; and neither God the Father, nor his angels. Bp. Wilson.

he sat in the tent door in the heat of the day;] "At ten minutes after ten in the morning, we had in view several fine bays, and a plain full of booths, with the Turcomans sitting by the doors, under sheds resembling porticoes; or by shady trees, surrounded with flocks of goats." Dr. Chandler.

2.-three men] Whom he took to be three men. Bp. Wilson.

It is very observable, that one of these appeared su

Abraham entertaineth three angels.

money of the stranger, were circumcised with him.

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Before CHRIST 1898.

1898.

2 And he lift up his eyes and a Hebr. 13. 2. looked, and, lo, three men stood by him and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy ser

vant :

4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

5 And I will fetch a morsel of bread, and † comfort ye your hearts; Heb. stay.

periour to the other two: Abraham therefore addresses him as the chief, and Moses styles him Jehovah, which most Jews and Christians look upon as the incommunicable name of God; and therefore the far greatest part of the latter believe, that it was the Son of God, who

appeared in that form. Others however, particularly

some modern ones, maintain, that it was no more than an angel, who spoke in the person of God: though it is hardly probable, either that Moses should call an angel by that name, or that Abraham should intercede with Him, as he does, when he saith, "That be far from thee to slay the righteous with the wicked; shall not the Judge of all the earth do right?" or that an angel should peremptorily say, "If I find fifty righteous within the city, for their sakes I will spare all the place." So that the most probable opinion is, that it was Christ Himself, who is emphatically called "the Judge of all the earth." Stackhouse.

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Happy were the days, when celestial visitants thus deigned to descend, and converse with men, as a man converseth with his friend." But surely we have no reason to complain of any partiality shewn in this respect to our fathers; we, to whom this comfortable promise hath been made by the mouth of TRUTH itself, If a man love Me, My Father will love him, and we will come, and make our abode with him," John xiv. 23. By his word and by his spirit, Christ continually visiteth his people, and dwelleth in the hearts of the faithful. Bp. Horne.

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5.- -a morsel of bread,] Rather, a loaf of bread; comprehending all necessary provision at a meal. Bp. Patrick.

The Eastern people in general are great eaters of bread; it being computed that three persons in four live entirely upon it, or else on such compositions as are made of barley and wheat flour. Frequent mention is made of this simple diet in the Holy Scriptures. Dr. Shaw.

— comfort ye your hearts;] Refresh yourselves.

The promise of Isaac renewed.

Before CHRIST 1898.

+ Heb. you have passed.

+ Heb. Hasten.

b Chap. 17. 19. & 21. 2.

6.

CHAP. XVIII.

after that ye shall pass on: for therefore+are ye come to your servant. And they said, So do, as thou hast said.

6 And Abraham hastened into the tent unto Sarah, and said, + Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did

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make cakes upon the hearth.] Rauwolff tells us in his Travels, that as he went through a country, which lies between Mesopotamia and Media, a woman presently made them cakes, about a finger thick, and of the bigness of a trencher: which she first laid upon hot stones, and turned them often, and then threw ashes and embers over them: which he says were very savoury. Bp. Patrick.

Among the Bedoweens, as soon as the dough is kneaded, it is made into thin cakes, which are either immediately baked upon the coals, or else in a shallow earthen vessel like a frying-pan. Such were the "unleavened cakes," Exod. xxix. 2, and other places of Scripture; and the "cakes which Sarah made quickly on the hearth." Dr. Shaw.

7. And Abraham ran unto the herd,] It is no disgrace here for persons of the highest character to busy themselves in what we should reckon menial employments. The greatest prince of these countries is not ashamed to fetch a lamb from his herd, and kill it, whilst the princess is impatient till she hath prepared her fire and her kettle to dress it. The custom, that still continues, of walking either barefoot or only with sandals, requires the ancient compliment of bringing water, upon the arrival of a stranger, to wash his feet: whilst the person, who presents himself the first to do this office, and to give the welcome, is the master of the family; who always distinguishes himself by being the most officious; and who, after his entertainment is prepared, thinks it a shame to sit down with his guests, but will stand up all the time and serve them. Dr. Shaw.

9.

in the tent] In her apartment: for women had their apartments by themselves. Bp. Patrick.

10. according to the time of life;] The next or following year: according to the usual time that passes

Sarah is reproved for laughing.

ceased to be with Sarah after the manner of women.

Before CHRIST 1898.

12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord c 1 Pet. 3. 6. being old also?

c

13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

17 And the LORD said, Shall I hide from Abraham that thing which I do;

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the & 22. 18. earth shall be blessed in him?

d Chap. 12. 3.

Acts 3. 25. Gal. 3. 8.

from the conception to the timely birth of a living child. Bp. Kidder.

12. Sarah laughed within herself,] Not as Abraham for joy, but out of incredulity: having a greater regard to the order of nature than to God's promise. Bps. Patrick and Wilson.

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Abraham heard this news from the Angel, and 'laughed :" Sarah heard it, and "laughed :" they did not more agree in their desire, than differ in their sentiments: Abraham laughed for joy; Sarah, for distrust: Abraham laughed, because he believed it would be so; Sarah, because she believed it could not be so: the same act varies in the manner of doing, and the intention of the doer. Bp. Hall.

After I am waxed old] She was now eightynine years old. Bp. Kidder.

15.- for she was afraid.] This natural fear of Sarah's, accompanied with confusion at being discovered, betrayed her into this denial, and so caused her to add one sin to another. For this reason perhaps it is, that when the Apostle proposes Sarah as a pattern of obedience to women, he at the same time cautions them very seasonably against the fear by which she fell. Whose daughters ye are as long as ye do well, and are not afraid with any amazement," 1 Pet, iii. 6. Bp. Kidder.

And he said, Nay; but thou didst laugh.] Sarah only laughed within herself, and is betrayed. How easily can God discover even our most secret sins! Bp. Hall.

18. Seeing that Abraham &c.] Two reasons are given, why God acquaints Abraham with his intended proceedings: 1st, Because He had already revealed to him greater things, and made him most gracious promises: 2dly, Because He knew that Abraham

Abraham maketh intercession

Before CHRIST 1898.

GENESIS.

19 For I know him, that he will| command his children and his houshold after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

23¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

would approve himself so faithful to Him, that He would not fail to enjoy all that God had promised. Bp. Patrick. 19.- that he will command his children &c.] This was the great glory of Abraham, next to his being "the friend of God," that he was "the father of the faithful." And the careful education of children "in the nurture and admonition of the Lord" is so honourable to parents, that God Himself would not pass it by in Abraham without special mention of it to his everlasting commendation; "I know Abraham," saith God, that he will command his children and his houshold after him to keep the way of the Lord, and to do justice and judgment." Abp. Tillotson.

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Parents and masters of families, from the example of this Father of the Faithful, may learn their duty to instruct their children and servants in the way of the Lord. Bp. Kidder.

That Abraham might be furnished with a powerful argument against a wicked course of life, which he might make use of for the instruction of others, he is made acquainted with God's intentions against Sodom: so that he could assure his posterity, that this dreadful judgment was not the effect of natural causes, but the appointment of a just and angry God. "The fear of the Lord is the beginning of wisdom." Bp. Wilson.

21. I will go down &c.] The patience of God was very great towards Sodom and Gomorrah. For when the cry of their sins had reached heaven, and called loud

for the men of Sodom

26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, if I find there forty and five, I will not destroy it.

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

33 And the LORD went his way,

Before CHRIST 1898.

for vengeance to be poured down upon them; to express the wonderful patience of God toward such grievous sinners, though nothing is hid from his sight and knowledge, yet He is represented as coming down from heaven to earth on purpose to inquire into the truth of things, and "whether they were altogether according to the cry that was come up to Him." Abp. Tillotson.

In this passage God speaks after the manner of men ; using the language of a good judge, who never passes sentence, much less executes it, till he hath examined the cause. Bps. Kidder and Patrick.

32. I will not destroy it for ten's sake.] A wonderful representation of the tender mercy of the Most High: who condescended to grant a reprieve to the whole country for the sake of a few righteous, could they have been found in it. And his mercy was still greater, even beyond Abraham's desire; for he spared one of the five cities, for the sake of three or four persons: as we read chap. xix. 20, 21.

Abraham makes no express mention of Lot in any of the foregoing petitions: but it is plain from chap. xix. 29, that he was in his thoughts, which God knew; and he is comprehended in those words at the 23d verse of this chapter, "Wilt thou also destroy the righteous with the wicked?" Bp. Patrick.

The conduct of Abraham on this occasion furnishes a powerful instance of the efficacy of well-directed prayer, and an encouragement to the faithful at all times to "continue instant in prayer, watching there

Lot entertaineth two angels.

Before CHRIST 1898.

CHAP. XVIII, XIX. The wickedness of the Sodomites.

with Abraham and Abraham returned unto his place.

Before CHRIST

as soon as he had left communing servant's house, and tarry all night, and wash your feet, and shall 1898. ye rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

CHAP. XIX.

1 Lot entertaineth two angels. 4 The vicious Sodomites are stricken with blindness.

12

Lot is sent for safety into the mountains. 18 He obtaineth leave to go into Zoar. 24 Sodom and Gomorrah are destroyed. 26 Lot's wife is a pillar of salt. 30 Lot dwelleth in a cave. 31 The incestuous original of Moab and Ammon.

AND there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

2 And he said, Behold now, my lords, turn in, I pray you, into your

unto with all perseverance;" without fainting indeed, but "with all humility of mind." Though Abraham did not succeed for the guilty Sodom, his intercession was powerful to save Lot, and the righteous part of his family. And one of the five cities, Zoar, as appears from the next chapter, was saved by the sole intercession of Lot; and by a gracious impossibility, Sodom itself, the largest and the guiltiest, could not be destroyed, while one righteous person remained therein. These are remarkable and comfortable instances of the mighty efficacy of intercession before the throne of grace. "The effectual fervent prayer of a righteous man availeth much," not only for himself, but for his family and friends, and for his country, and even for strangers. While the destruction of Sodom, because there were not ten righteous found therein, furnishes a most awful and awakening example, that every obstinate and incorrigible sinner is not only an enemy to himself, but an enemy to his family and to his country, by contributing to swell the tide of national guilt, which will not fail to end in national calamity, whenever the measure of the iniquity of the individuals that compose the community shall come to the full. Dr.

Hales.

In this chapter we find the holy Patriarch Abraham interceding with the Lord for sinful Sodom: and we find, such is the amazing extent of Divine mercy, that had there been only ten righteous persons in the city, the rest would have been spared for their sakes. But the corruption was universal; and Abraham himself could interfere no longer. "The Lord left communing with Abraham: and Abraham returned unto his place.' Bp. Horne.

Chap. XIX. Extraordinary interpositions of Providence demand extraordinary attention. If God speaks, it is but reasonable that man should hear. And when He executed the vengeance recorded in this chapter, He certainly spake in an audible voice to the hopes and fears of all the dwellers upon earth. By the deliverance vouchsafed to his righteous servant, He encouraged the hopes of such as, like him, preserved their integrity in the midst of a crooked and perverse generation; while by the unparalleled destruction of the cities of the plain, He alarmed the fears of those, who resembled them in impiety and iniquity. And though so

3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

4 But before they lay down, the men of the city, even the men of

Sodom, compassed the house round, both old and young, all the people from every quarter:

5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

a Chap. 18. 4.

many hundred years have past, since that astonishing catastrophe took place, yet the history should answer the same purpose now, that the event itself was designed to do then. No time can destroy the efficacy of this salutary medicine for the disorders of the world. Virtue and vice are not changeable things: they continue still the same, and there is no alteration in the Divine decrees concerning them. Sooner or later, in this life or in the next, a deliverance similar to that of Lot will be granted to the righteous: a destruction, answering to that of Sodom, will be the portion of the wicked. For, as St. Peter argues on the subject, "If God, turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly; and delivered just Lot, vexed with the filthy conversation of the wicked:-the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished." Bp. Horne.

-

Ver. 1. -Lot sat in the gate of Sodom :] People might sit in the gate anciently for conversation and diversion, as they do now among the Arabs, in markets and fairs. Lot seems to have placed himself in the gate after this manner, for amusement and society. Harmer.

2. turn in, I pray you, &c.] In the Eastern countries of late some few caravansaries have been set up, but in Lot's time there were no inns for the accommodation of strangers; so that travellers, unless invited to a private house, were forced to lie all night in the streets. It was customary therefore for those of the better sort to receive travellers, whether or not they knew them, into their houses, and entertain them with great civility. For this reason we meet, both in sacred and profane authors, with such large commendations of this act of hospitality; and particularly in the Epistle to the Hebrews, chap. xiii. 2, we have a precept to this effect, alluding to this very history: "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares.' Stackhouse.

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- unleavened bread,] Because it would be soonest

that we may know them.] This vile sin, so hateful to God, and repugnant to human nature, continued among the Gentiles till the Apostles' time, as may be gathered from Rom. i. 27, and 1 Cor. vi. 9. It was

Lot and his family

Before CHRIST

1898.

b Wisd. 19. 17.

c Chap. 18. 20.

GENESIS.

6 And Lot went out at the door unto them, and shut the door after him,

7 And said, I pray you, brethren, do not so wickedly.

8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes only unto these men do nothing; for therefore came they under the shadow of my roof.

9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

11 And they smote the men that were at the door of the house with blindness, both small and great so that they wearied themselves to find the door.

12 And the men said unto Lot, Hast thou here any besides? son-inlaw, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:

13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

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8.

- Behold now, I have two daughters &c.] If we may not do any evil to procure a positive good, certainly much less may we do one evil, to avoid or prevent another. Lot should have resolved, rather to suffer any evil, than to do any. He should rather have adventured his own life, and their's too, in protecting the chastity of his daughters, and the safety of his guests, than have offered the exposal of his daughters to the lusts of the Sodomites, though it were to redeem his guests from the abuse of fouler and more abominable filthiness. There is no perplexity, no necessity, no obligation, no expediency, which should either enforce or persuade us to any sin. The resolution, "Let us do evil, that good may come," is pronounced by an Apostle to be worthy of condemnation. Bp. Sanderson.

14. - which married his daughters,] Or, were to marry that is, were betrothed or espoused to his daughters. Bp. Wilson.

But he seemed as one that mocked] Lot warns his sons-in-law like a prophet, and advises them like a

are sent out of Sodom.

14 And Lot went out, and spake unto his sons-in-law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons-inlaw.

Before CHRIST 1898.

15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which + are here; lest thou + Heb. are be consumed in the || iniquity of the Or, punishcity.

found.

ment.

16 And while he lingered, the d Wisd. 10. 6. men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.

17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

18 And Lot said unto them, Oh, not so, my Lord:

19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

20 Behold now, this city is near to

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father; but both in vain he seems to them as if he mocked, and they do more than seem to mock him again. Why should to-morrow differ from other days? Who ever saw it rain fire? Or whence should that brimstone come? Or if such showers must fall, how shall nothing burn but this valley?" So to carnal men preaching is foolishness, devotion idleness, the Prophets madmen, Paul a babbler: these men's incredulity is as worthy of the fire, as the others' uncleanness. "He that believeth not, is condemned already." Bp. Hall.

16.

- while he lingered,] It is observable that Lot, though he fully believed there should be a performance of the things which were told him, yet made not that haste to get out of the city which the case required. How apt is the sinner to linger and to put off his repentance! How often is God forced, as it were, to arrest him by sickness or some grievous calamity, and so to drag him from perdition! And oh! how merciful is the Lord to that man, whom by any means, however painful and afflicting, He bringeth forth into safety, and setteth him without the city! Let such an one hear the voice of his gracious Deliverer, saying to him in the person of Lot,

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Escape for thy life; look not behind thee; neither stay thou in all the plain; escape to the mountain, lest thou be consumed."-Escape, O sinner, for thine eternal life: look not behind thee on the pleasures thou hast left,

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